e but specimens of the whole Tract, I come
to the conclusion that Vincent was a very sorry Protestant.

FOOTNOTES:

[367] The Oxford translation of 1837 is used in the following extracts.

[368] [He allows of it in the _Absence_ at the time of the Church's
authoritative declaration concerning the particular question in debate.
He would say, "There was no need of any Ecumenical Council to condemn
Nestorius; he was condemned by Scripture and tradition already."--1872.]

[369] Gal. i. 8.

[370] 1 Cor. v. 11.

[371] 2 John 10, 11.

CHAPTER III.

WHAT SAYS THE HISTORY OF APOLLINARIS?

In the judgment of the early Church, the path of doctrinal truth is
narrow; but, in the judgment of the world in all ages, it is so broad as
to be no path at all. This I have said above; also, that the maintenance
of the faith is considered by the world to be a strife of words,
perverse disputings, curious questionings, and unprofitable
technicality, though by the Fathers it is considered necessary to
salvation. What they call heresy, the man of the world thinks just as
true as what they call orthodoxy, and only then wrong when
pertinaciously insisted on by its advocates, as the early Fathers
insisted on orthodoxy. Now do, or do not, Protestants here take part
with the world in disliking, in abjuring doctrinal propositions and
articles, such as the early Church fought for? Certainly they do. Well,
then, if they thus differ from the Church of the Fathers, how can they
fancy that the early Church was Protestant?

In the Treatise I have been quoting, Vincent gives us various instances
of heresiarchs, and tells us what he thinks about them. Among others, he
speaks of Apollinaris and his fall; nor can we have a better instance
than that of Apollinaris of the grave distress and deep commiseration
with which the early Fathers regarded those whom the present Protestant
world thinks very good kind of men, only fanciful and speculative, with
some twist or hobby of their own. Apollinaris, better than any one else,
will make us understand what was thought of the guilt of heresy in times
which came next to the Apostolic, because the man was so great, and his
characteristic heresy was so small. The charges against Origen have a
manifest breadth and width to support them; Nestorius, on the other
hand, had no high personal merits to speak for him; but Apollinaris,
after a life of laborious service in the cause of religion, did but
suffer h